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Contemplation News Reading

LISTEN LEARN SHARE

Have you ever asked yourself questions like: “Why does this always happen to me?” I’m successful but why am I not happy? Why is life so stressful? Why do certain things make me so angry? What causes rage? This book will help you to answer these questions and others, as it takes you on a step-by-step journey exploring ideas about how the human mind works and how listening, learning and sharing can resolve these issues.

Listen Learn Share is a story inspired by a question. “If you had to choose just one of the things you do, would you choose teaching, making films and documentaries, or writing?” My answer to the question surprised me. I realized they were all the same experience so there was no need to choose. My life was listening, learning and sharing. It did not matter what form it took, it was all the same practice. How did this happen? Was listening the key to learning? What role did sharing play? I found that listening is a state of mind rather than a tool by itself. I discovered that listening is more than what is heard via sound waves entering the ears.

“It seems that there should be one word that exemplifies the concept of listening, learning and sharing. This word should describe a state of mind with a sense that embodies the combined spirit of all three words. I believe the word is “mindfulness.”

“Twenty-six centuries after Buddha taught his philosophy science has begun to recognize that much of what he taught supports their research. Psychologists are now confirming the concept of “No Self” and the fact that “I” and “Me” are just constructs of the mind.”

This story draws from the authors forty-six years of teaching, making documentaries, fiction work, and writing. The book explains how the practice of listening, learning and sharing works and how it is tied in with meditation and mindfulness.

Print version of Listen Learn Share available January 17th.   

 

 

 

Listen Learn Share: How & Why Listening, Learning and Sharing can Transform Your Life Experience In Practical Ways

 

Actuality Interviewing and Listening: How to conduct successful interviews for nonfiction storytelling, actuality documentaries and other disciplines by … and Nonfiction Storytelling Book 1)

 

Categories
Contemplation Life Observations

The Stranger In The Room

The Path

After some dinner nearby, my son and I headed into the Dr. Phillips, Disney Theater in Orlando to see a live performance with Steve Martin and Martin Short. There in the busy lobby I felt consciously present, in the moment aware of the environment, absorbed by the people and ambiance of this place and time. Anticipating the two-hour performance I headed into the restroom, which appeared to be a long room with facilities on either side. As I walked along looking for an open place, I noticed an older man walking toward me, almost like he knew me, he smiled, as he grew closer I noticed that he had a baseball cap on just like mine, and I started to say, “we have the same cap,” but as I reached up, pointing to my hat, my arm came into contact with the wall-to-wall, floor to ceiling mirror at the end of the room. I realized that the stranger coming toward me was my reflection in this mirror.

I’ve seen my photograph and reflections in the mirror a million times, but this was always from my subjective perspective. It seemed this time, for a moment, perhaps for the first time; I saw this body that I call me, as a stranger, in what could only be a mindful, “not self,” reflection.

One of the tenants of Buddhist philosophy is the “No Self” concept.   Whoever was there a moment ago is no longer you. The notion of “I” or “Me” or “I Am” does not exist. There is no “mini me” in the body’s mind, head or heart, making decisions. There may be memories of the past but those are thoughts stored in the archives of the mind’s modules that render a subjective point-of-view to what is experienced. The feeling of joy or pain is also not you; it’s an impermanent, passing thought or state.

Insight Meditation and the resulting Mindfulness facilitate mind and body living in the present moment, bare attention, non judgmental awareness of what is being experienced now, not thinking about past or future events and conversations.

Written by James R (Jim) Martin

Categories
Contemplation News Poetry Reading

Jack Kerouac’s The Dharma Bums — Review by James R (Jim) Martin

 kerouac HaiI wasn’t sure what to expect when I started reading The Dharma Bums. I didn’t remember much about Jack Kerouac’s writing having read On The Road, many back in the day years ago; the experience was stuck in my mind’s dusty archives. I wasn’t the same person who read On The Road back then, I was here now in the present suspecting I might be a Dharma Bum of sorts myself.

The Dharma Bums is a cultural walk-about America in the late 1950’s with the spread of suburbia, a growing middle class with an increasing addiction to television and sameness. It also includes vivid and beautiful representations of natural phenomenon from the desert to the high mountains. The characters that Ray Smith, the narrator of the story, meets in his travels range from intellectuals, artists, poets and beatnik friends, to hobos he meets as he hops fast freight trains up the California Coast or thumbs rides with truck drivers and others while he travels across the country a couple of times. He carries his home on his back and to some extent depends on the good will of those he meets on his path. He meditates in the desert, mountain meadows and the woods. He exchanges what he has learned with his fellow Dharma Bums and gains insight from them and his travels. At times Ray Smith and his Dharma buddies seem like modern-day  bhikkhu (monks), each on the path of enlightenment in their own way.

This is a trip that anyone can enjoy, from the first time Ray Smith, the main character, hops a freight train, headed North up the California coast.  Even though it was written some time ago it feels contemporary and relevant today. One thing I knew as I began reading The Dharma Bums, was that Jack Kerouac knows how to tell a story. I also became happily aware that this book was an adventure entwined with the basis of Mindfulness including the “Four Noble Truths” and the “Eight-fold Path;” a Bodhisattva’s journey looking for nothing, knowing and not knowing.   The two main characters Ray Smith and Japhy Ryder are on a quest for truth that finds them climbing mountains in the high sierras, partying with San Fransisco Bohemians, and others and writing their own poetry.

“…Pray tell us, good buddy, and don’t make it muddy, who played this trick, on Harry and Dick, and why is so mean this Eternal Scene, just what’s the point, of this whole joint? I thought maybe I could find out at last from these Dharma Bums.” — Jack Kerouac — The Dharma Bums

I’d be willing to bet that a lot of people these days may not know much about Jack Kerouac. I wonder if his work is read in high school or college English classes? It should be. Probably banned in Texas or Alabama, like Salinger’s Catcher In The Rye. Kerouac was born in Lowell Massachusetts in 1922, went to public school and ended up with a scholarship to Columbia in New York City where he met Neal Cassady, Allen Ginsberg and William S. Burroughs who  turn up in The Dharma Bums. Kerouac died in St. Pete Florida in 1969 at the age of forty-seven.

Those who do remember Jack Kerouac would probably think of the classic “On The Road” that was published in 1957 and made Kerouac one of the most appreciated writers of that time. “On The Road” came to personify what was called the “Beat Generation.” Other books followed including those in what Kerouac included in the “The Duluoz Legend Series” including The Dharma Bums, The Subterraneans, Big Sur, other novels and poetry. But Kerouac’s writing is a lot more than “Beat Generation” tales.

The Dharma Bums was published in 1958, after On the Road.  Written in College Park, a neighborhood in Orlando, Florida. It is a subtle, non-preachy primer, in some ways, on certain concepts found in Buddhism, in particular Zen Buddhism. But written as a novel, in Kerouac’s rhythmic, descriptive and first person conversational storytelling style, these notions come up naturally. Words, sentences and paragraphs loose their individual functions as they create a new actuality, moving, nudging and seducing the reader into the strokes and colors of  the author’s word paintings.

            “But I had my own little bangtail ideas and they had nothing to do with the ‘lunatic’ part of this. I wanted to get me a full pack complete with everything necessary to sleep, shelter, eat, cook, in fact a regular kitchen and bedroom right on my back, and go off somewhere and find perfect solitude and look into the perfect emptiness of my mind and be completely neutral from any and all ideas. I intended to pray, too, as my only activity, pray for all living creatures; I saw it was the only decent activity left in the world. To be in some riverbottom somewhere, or in a desert, or in mountains, or in some hut in Mexico or shack in Adirondack, and rest and be kind, and do nothing else, practice what the Chinese call ‘do-nothing.” I didn’t want to have anything to do, really, either with Japhy’s ideas about society (I figured it would be better just to avoid it altogether, walk around it) or with any of Alvah’s ideas about grasping after life as much as you can because of its sweet sadness and because you would be dead some day.”      — Jack Kerouac The Dharma Bums

Ray Smith’s journey moves along spontaneously and as fast paced as Jack Kerouac’s prose. This timeless story is hard to put down with a bonus if you are interested in Dharma, mindfulness and Buddhist philosophy; you will find many moments in the book with which to relate. Beyond the philosophy you will find a artfully crafted novel that is engaging and classic, as a spiritual journey to find self or perhaps no self. Jack Kerouac, intentionally or not created his own Buddha book of “sutras” and left them with us.

The Dharma Bums – Jack Kerouac – 1957 – Penguin Books – 244 pages

The Dharma Bums

The Dharma Bums

 

Review by James R (Jim) Martin

Books by James R Martin

Documentary Directing and Storytelling: How to Direct Documentaries and More!

Listen Learn Share: How & Why Listening, Learning and Sharing can Transform Your Life Experience In Practical Ways

Create Documentary Films, Videos and Multimedia: A Comprehensive Guide to Using Documentary Storytelling Techniques for Film, Video, the Internet and Digital Media Projects.

Actuality Interviewing and Listening: How to conduct successful interviews for nonfiction storytelling, actuality documentaries and other disciplines … (Documentary and Nonfiction Storytelling)

Categories
Contemplation Life News

The Buddhist Notion of Not Self and Modern Psychology by J R Martin

Wheel of Life
Wheel of Life

Is the Buddhist notion of “not self” a philosophy of life supported by modern psychological practice and scientific research?  Does self exist? The Buddhist interpretation of no self may sound nihilistic, but according to Buddhist thinking it is not.

The Buddha’s argument that there is no self has merit. There are only passing, sometimes random, feelings and thoughts. Any notion of self is rooted in past thoughts. Clinging to self is living in the past, like trying to drive a car forward by only looking in the rear view mirror. If there is no self, past, present and future are the products of conscious thinking.

According to Buddhist thought there is a construct of five aggregates that make up human existence, each area constantly changing, but together they appear to have continuity that is mistaken for a self. The five aggregates or “skandhas” are Consciousness (subjective awareness), Form (body), Feeling, Perception and Mental Formations.

In The Foundations of Buddhism, Rupert Gethin writes about considering self as “causal connectedness.” There are twelve progressing links in the chain of “dependent arising,” each “conditions” the next link,” bringing about the whole of suffering. Each link “conditions” the rising of the next link. “…the concern is to show that physical and mental events occur in various relationships to each other.” – Gethin pg. 140-1

According to Buddha, there are only two things in life; there is only suffering (duhkha), or the cessation of suffering. He asks is suffering the self? This would seem to be the same as asking is “life” the self? In an exchange with the monks, who were his disciples, the Buddha challenges them, saying that you will not find self in the five aggregates of physical or mental events that define human existence. Looking at each of the five aggregates (skandhas), he submits that, everything happening in these five areas is temporary or impermanent. Things that are impermanent are considered as suffering (duhkha). Therefore they cannot be self.

Examining the five aggregates the Buddha, in his first discourse, asks the monks if the happenings in these areas are permanent or impermanent? He asks is pain the self? They reply, “no it is not.” Pain is impermanent. The Buddha asks, is it correct to consider something that will change as “this is mine, I am this, this my self?” The monks agree it is not. The Buddha concludes then, that we must say, “This is not mine, I am not this, this is not myself.” There is no self because it cannot be found anywhere within the five aggregates that define human life.

The underlying message here to the monks in a modern context is that they should stop “clinging or “grasping” these experiences in the five aggregates, as they do not need to own these experiences. This is not their identity. The Buddha was a teacher, and in a possibly therapeutic way, counseling the monks, who were obsessing or clinging to all their experiences as their identity, in fear that they would not attain enlightenment.

A modern therapist might ask a patient questions that actually parallel the five aggregates. For example:

“Is the feeling of pain you suffered as a child at the hands of other children, who you are?”

“No that pain isn’t who I am. Not me.”

“Is the resentment you feel toward your friend who you are?”

“I might feel resentful, but that’s not me.”

“What then is the point of clinging or holding on to these things?”

Using different language, not holding on to things that are impermanent because they are basis for suffering is a concept that seems to be a major part of modern psychological therapy. Buddhist teaching of no self allows the individual to summarily divorce traumatic experience, to stop “clinging” to pain and “grasping” suffering, leading to a cessation of suffering.

To Buddhists the five aggregates are all of existence. Experiences that happen in the aggregates are not you therefore there is no self. It should be noted however, since the Buddha apparently only said that the self was not found in the five aggregates, that he might not have been saying that it did not exist at all. There is a movement around the Buddha’s thinking that acknowledges no self,  but at the same time, recognizes universal consciousness. Meditation brings us into contact with our true collective self.

© 2015 James R Martin

Sources:

Robert Wright — Buddhism and Modern Psychology – All Video lectures, Weeks 1-3.

Rupert Gethin –The Foundations of Buddhism –Chapter 6

Bikkhu Bodhi — lectures on the eightfold path and meditation (lectures 7 and 8: http://www.buddhanet.net/audio-lectures.htm)